1. It doesn't say it's wrong to want to be able to tell good from evil. The sin was in their disobedience. You are reading your interpretation into this that what they did wrong was wanting to tell good from evil. Rather, wouldn't it be more logical that the reason that was wrong was that the reason they could tell good from evil was they had become evil? It says by that act, sin (and it seems disobedience entered into the world) which would appear why they were kicked out of the garden. (Romans 5:12)
2. The Bible also calls David a man after God's own heart, and speaks highly of Moses as a humble person. Yet David committed a horrible act that God punished the whole nation for, having a man murdered to cover up his sexual immorality with the guy's wife, while Moses' pride led to him disobeying God, glorifying himself instead of God, and not being able to enter the Promised Land. This is no contradiction, merely the Bible speaking of the mistakes of its authors so only God is seen as truly good. Thus, the Bible can indeed call someone good or just. But it also says that all have sinned and fallen short of the glory of God (Romans 3), the inference then that even good men, just men, make mistakes - sometimes horrible, disastrous ones. God's definition of good or admirable does not always mean not making mistakes, but rather owning up to them, apologizing, and trying to change so they don't happen anymore.
3. This is merely a confusion based on translation from the original Greek/Hebrew into our English language. While the KJV did a pretty good job, some concepts can be confusing when translated in, and frankly sometimes word choices could've been differentiated more clearly. In this case, the confusion comes from 'testing' and 'tempting'. God tested Abraham to see if Abraham would do His will, but was not trying to make Abraham sin. This is different from tempting to try and get one to do evil - the kind spoken of in the James verses. The word peirazo in James 1:13 has the meaning of 'entice' and is the same word used in Matthew 4:1-3 and Matthew 16:1 to describe how Satan tried to trick Jesus into betraying the Father, and to describe the Pharisees' attempts to trick Jesus into false statements. Whereas the Hebrew word nacah in Genesis 22:1 does not have as part of its definition according to Strong's dictionary 'entice' and means to prove or try. It is the same word translated 'prove' in Exodus 16:4 where God says "that I may prove them, whether they will walk in my law, or no". There is a difference between trying to trick someone into doing wrong, and simply testing to bring out character or see if they will do what's right. While the Bible speaks often of God doing the second, it does not tell of Him doing the first.
4. Simply stating that households will be divided and one's foes will be family members does not exempt us from the commandment to honor parents. Likewise we are told to obey authorities (Romans 13), though there are clear exceptions when to do so would be to disobey God. (Acts 4:19, 5:29, Daniel 3) The assumption made here is that hostile family environments means disobedience, but Biblically, this is simply an end product of following God's ways. "All that will live godly in Christ Jesus shall suffer persecution." (2 Timothy 3:12) Another assumption is that the verse in Luke 16:26 means disobedience to parents, which is not what it says. Whether it really means hatred or detesting, or simply means loving so much less as some Biblical scholars believe, and have said the Greek word translated hate there means, I am not sure. All the same, it is no contradiction.
5. The Hebrew word translated kill in Exodus 20:13 obviously does not mean merely kill, but likely our equivalent of murder. Bear in mind the KJV was written centuries ago, and the language is now outdated. While 'kill' may have sufficed then, we would now consider murder a more appropriate term. The original Hebrew term, ratsach, translated 'kill' here is the same one translated 'murderer' in Numbers 35:16-21 and 'manslayer' in Numbers 35:12. This does not mean the original Scriptures were wrong, merely that the KJV translators could've done a better job in being exact on this term. It is translated 'murder' elsewhere in the Old Testament (Psalms 94:6, Jeremiah 7:9, Hosea 6:9).
6. This is one of the most complex teachings it seems. Nevertheless, key to understanding this is the 'curse of the law' that Paul talks about when he says:
quote:
Galatians 3:10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
12 And the law is not of faith: but, The man that doeth them shall live in them.
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
Without going into this in depth, the Law is just in declaring this punishment, but it curses all who do not fulfill it, stating, "Cursed be he that confirmeth not all the words of this law to do them." (Deuteronomy 27:26) That is why all through the New Testament Paul makes the point that the key is mercy, not the Law. While the Law is just, it can never justify a person since by the Law all are guilty (Romans 3). Thus as Jesus told the Pharisees who wanted to stone the adulteress, we can't cast the first stone unless guiltless ourselves. We should show mercy since we ourselves are guilty.
Paul states more on the Law's purpose in Galatians 3:19-25. Jesus illustrated this principle in Matthew 18:28-35. It is perhaps best summed up by James:
quote:
James 2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
12 So speak ye, and so do, as they that shall be judged by the law of liberty.
13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
7. It does not say he was standing, merely that he fell and lay down. Someone could be sleeping, stagger to their knees after getting stabbed in the temple, and fall down. Furthermore, the word translated 'lay down' in Judges 5:27, shakab, can carry meanings of rest or sleep according to Strong's Greek dictionary:
quote:
07901. bkv shakab, shaw-kab' "a primitive root; to lie down (for rest, sexual connection, decease or any other purpose):--X at all, cast down, ((lover-))lay (self) (down), (make to) lie (down, down to sleep, still with), lodge, ravish, take rest, sleep, stay."
For example, it's the same word translated 'lay down' in Genesis 28:11 where it talks of one laying down to sleep.
Edited by Jzyehoshua, : No reason given.
Edited by Jzyehoshua, : No reason given.
Edited by Jzyehoshua, : No reason given.
™ Version 4.2
